A.
AARON:
20:25 - (Moses) said: "O my Lord! expand me my
breast;" 2552
20:29 - "And give me
a Minister from my family
20:30
- Aaron my brother;
20:31 - "Add to my
strength through him 2554
2552 The breast is reputed to be the seat
of knowledge and affections. The gift of the highest spiritual insight is what
he prays for first. Cf. xciv. 1. This was the most urgent in point of time.
There are three other things he also asks for: viz. (1) Allah's help in his
task, which at first appears difficult to him, (2) the gift of eloquence, and
the removal of the impediment from his speech; and (3) the counsel and constant
attendance with him of his brother Aaron,
whom he loved and trusted, for he would otherwise be alone among the Egyptians.
(20.25)
2553 Literally, "Loosen a knot from my
tongue". (20.27)
2554 Literally, "Strengthen my back
with him". A man's strength lies in his back and backbone so that he can
stand erect and boldly face his tasks. (20.31)
19:53 - And out of Our
Mercy We gave him his brother Aaron (also) a prophet. 2505
2505 Moses was diffident, and reluctant to go to Pharaoh as
he had an impediment in histongue, and he asked that his brother Aaron should be associated with him in
his mission. Allah in His Mercy granted his request; xx. 25-36. (19.53)
Sahih Al-Bukhari
Hadith
Hadith 4.606 Narrated by
Malik bin Sasaa
Hadith 4.606 Narrated by
Malik bin Sasaa
Allah's Apostle
talked to his companions about his Night Journey to the Heavens. When he
reached the fifth Heaven, he met Aaron.
(Gabriel said to the Prophet), "This is Aaron." The Prophet said,
"Gabriel greeted and so did I, and he returned the greeting saying,
'Welcome, O Pious Brother and Pious Prophet.' "
Hadith 5.700 Narrated by
Sad
Allah's Apostle
set out for Tabuk. appointing 'Ali as his deputy (in Medina
See
under “Prophets”
ABANDONED HOMES;
2:243 - Didst thou not
turn thy vision to those who abandoned their homes though they were thousands
(in number) for fear of death? Allah
said to them: "Die." Then He
restored them to life. For Allah is full
of bounty to mankind but most of them are ungrateful. 274
274
We now return to the subject of Jihad,
which we left at n. 214-216. We are to
be under no illusion about it. If we are
not prepared to fight for our faith, with our lives and all our resources, both
our lives and our resources will be wiped out by our enemies. As to life, God gave it, and a coward is not
likely to save it. It has happened again
and again in history that men who tamely submitted to be driven from their
homes although they were more numerous than their enemies had the sentence of
death pronounced on them for their cowardice, and they deserved it. But God gives further and further chances in
His mercy. This is a lesson to every
generation. The Commentators differ as
to the exact episode referred to, but the wording is perfectly general, and so
is the lesson to be learnt from it. (2.243)
9:16 - Or think ye that ye Shall be abandoned as though Allah
did not know those among you who strive with might and main and take none for
friends and protectors except Allah His apostle and the (community of)
believers? But Allah is well-acquainted
with (all) that ye do. 1265
1265 We must all be tested and tried, but
Allah knows our inmost hearts, and He will support those who strive in His way,
out of sincere love for Him, His Prophet, and the body of the true men of
faith. (9.16)
ABLUTION:
4:43 - O ye who believe!
approach not prayers with a mind befogged until ye can understand all that ye
say nor in a state of ceremonial impurity (except when travelling on the road)
until after washing your whole body if ye are ill or on a journey or one of you
cometh from offices of nature or ye have been in contact with women and ye find
no water then take for yourselves clean sand or earth and rub therewith your
faces and hands. For Allah doth blot out
sins and forgive again and again. 562 563
562 The reference is either to a state of
intoxication or to a dazed state of mind on account of drowsiness or some other
cause. Or perhaps both are implied. Before the prohibition of intoxicants
altogether was promulgated, it was at least unbecoming that people should come
to prayers in such a state. For prayers it is only right that we should collect
our whole minds and approach Allah in a spirit of reverence. (4.43)
563 The strictest cleanliness and purity
of mind and body are required, especially at the time of prayer. But there are
circumstances when water for ablutions is not easily obtainable, especially in
the dry conditions of Arabia , and then washing
with dry sand or clean earth is recommended. Four such circumstances are
mentioned: the two last when washing is specially required; the two first when
washing may be necessary, but it may not be easy to get water. For a man, when
he is ill, cannot walk out far to get water, and a man on a journey has no full
control over his supplies. In all four cases, where water cannot be got,
cleaning with dry sand or dry earth is recommended. This is called Tayammum. (4.43)
5:6 - O ye who believe!
when ye prepare for prayer wash your faces and your hands (and arms) to the
elbows; rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity
bathe your whole body. But if ye are ill
or on a journey or one of you cometh from offices of nature or ye have been in
contact with women and ye find no water then take for yourselves clean sand or
earth and rub therewith your faces and hands.
Allah doth not wish to place you in a difficulty but to make you clean
and to complete His favor to you that ye may be grateful. 702 703 704
702 - These are
the essentials of Wudhu, or ablutions preparatory to prayers, viz., (1) to
bathe the whole face in water, and (2) both hands and arms to the elbows, with
(3) a little rubbing of the head with water (as the head is usually protected
and comparatively clean), and (4) the bathing of the feet to the ankles. In
-addition, following the practice of the Prophet, it is usual first to wash the
mouth, and the nose before proceeding with the face, etc. (5.6)
703 Cf. iv. 43 and n. 563. Ritual impurity
arises from sex pollution. (5.6)
704 This is Tayammum, or wiping with clean
sand or earth where water is not available. I take it that this substitute is
permissible both for Wudhu and for a full bath, in the circumstances mentioned.
(5.6)
Fiqh-us-Sunnah
Fiqh 1.42b
Fiqh 1.42b
Renewing the ablution for every prayer
Said Buraidah,
"The Prophet, upon whom be peace, made ablution for every prayer. On the
day of the conquest of Makkah, he made ablution, wiped over his socks and
prayed a number of times with just one ablution. 'Umar said to him, 'O
Messenger of Allah, you did something that you have not done (before).' He
answered, 'I did it on purpose, 'Umar."' (Related by Ahmad, Muslim and
others.)
Said Anas ibn
Malik, "The Prophet, upon whom be peace, used to make ablution for every
prayer." He was asked, "And what did you people use to do?"
Malik said, "We prayed the prayers with one ablution unless we nullified
it." (Related by Ahmad and al-Bukhari . )
Abu Hurairah
reported that the Prophet said, "Were it not to be a hardship on my
people, I would order them to make ablution for every prayer." (Related by
Ahmad with a hassan chain.)
Ibn 'Umar
reported that the Prophet, upon whom be peace, said, "Whoever makes
ablution while he is already in a state of purity will have ten good deeds
written for him."~ΓΈ (Related by Abu Dawud, at-Tirmidhi, and Ibn Majah.)
Fiqh-us-Sunnah
Fiqh 1.43
Notes of importance concerning ablution
It is permissible
to speak while performing ablution.
There is nothing reported from the sunnah that prohibits it.
Making
supplications while washing the extremities is based on false hadith. It is
best for the person to use only the supplications mentioned under the Sunnah
Acts of Ablution.
If the person who
is making ablution has a doubt concerning how many times he has washed a
particular part of the body, he should go by the number he is certain about.
If any barrier or
substance with weight, such as wax, is found on the body, it would invalidate
one's ablution unless it is removed and the ablution is performed again.
Coloring, like henna, is permissible, as it does not affect the ablution's
correctness.
People with
unusual circumstances (i.e. women with "prolonged flows of blood"),
people who cannot control their urine, people with flatulence, and so on,
should perform one ablution for each prayer whether their problem exists all or
part of the time. Their prayers will be acceptable even while their problems are
occuring.
One may be
assisted by others in performing ablution.
One may use a
towel to dry himself during any time of the year.
Fiqh 1.36a
Touching the sexual organ without any "barrier" between the
hand and the organ
Busrah bint Safwan
narrated that the Prophet, upon whom be peace, said, "Whoever touches his
sexual organ cannot pray until he
performs ablution."
This hadith is
related by "the five." At-Tirmidhi classified it as sahih and
al-Bukhari called it the most authentic report on that topic. Malik,
ash-Shaifi, Ahmad and others also narrated it. Abu Dawud said, "I asked
Ahmad, 'Is the hadith of Busrah authentic?' He said, 'Certainly it is
authentic." In the narration of Ahmad and an-Nasa'i, Busrah heard the
Prophet saying, "Ablution is to be made by the one who touches his sexual
organ." This is general and encompasses touching one's own sexual organs
or touching somebody else's. Abu Hurairah reported the Prophet as saying,
"Whoever touches his sexual organ without any covering (between them) must
perform ablution." (Related by Ahmad, Ibn Hibban and al-Hakim, who
classified it as sahih, as did Ibn 'Abdul-Barr.)
Said Ibn
as-Sakin, "That hadith is from the best of what has been related on this
topic." Ash-Shaf'i related: "Any man who touches his penis must
perform ablution. Any women who touches her vagina must perform ablution."
Commenting on its authenticity, Ibn alQayyim quotes al-Hazimi who says,
"That chain is sahih." The Hanifiyyah are of the opinion, based on the
following hadith, that touching the sexual organ does not nullify the ablution:
"A man asked the Prophet if a man who touches his penis has to perform
ablution. Said the Prophet, upon whom be peace, "No, it is just a part of
you." (Related by "the five." Ibn Hibban classified it as sahih,
and Ibn al-Madini said, "It is better than the hadith of Busrah.'')
Fiqh-us-Sunnah
Fiqh 1.39
Fiqh 1.39
Of doubts whether or not one has released gas
This is the case
where the person cannot quite recall if he is in a state of purity or not. Such
a state of mind does not nullify ablution, regardless of whether the person is
in prayer or not, until he is certain that he has nullified his ablution.
'Abbad ibn Tameem related that his uncle queried the Prophet about a person who
feels something in his abdomen while praying. Said the Prophet, "He should
not leave (the prayer) until he hears it or smells it." (Related by
Muslim, Abu Dawud and at-Tirmidhi). It does not mean that its sound or bad
smell nullifies ablution, but that the person must be certain about the fact
that he has nullified his ablution. Says Ibn al-Mubarak, "If one is
uncertain about his condition of purity, he does not need to perform a new
ablution." If one is certain that he has nullified his ablution and doubts
whether he has purified himself or not, he must perform a new ablution.
Hadith 48 Narrated by
Abdullah ibn Hanzalah ibn AbuAmir
Muhammad ibn
Yahya ibn Habban asked Abdullah ibn Abdullah ibn Umar about the reason for Ibn
Umar's performing ablution for every prayer, whether he was with or without
ablution. He replied: Asma', daughter of Zayd ibn al-Khattab, reported to me
that Abdullah ibn Hanzalah ibn AbuAmir narrated to her that the Apostle of
Allah (peace be upon him) was earlier commanded to perform ablution for every
prayer whether or not he was with ablution. When it became a burden for him, he
was ordered to use tooth-stick for every prayer. As Ibn Umar thought that he
had the strength (to perform the ablution for every prayer), he did not give up
performing ablution for every prayer.
Fiqh 1.38b
Eating camel meat
That this does
not nullify the ablution was the opinion of the four rightly guided caliphs,
the companions and the following generation, although there is an authentic hadith
that states one should make ablution after it.
Said Jabir ibn
Sumrah, "A man asked the Prophet, 'Should we make ablution after eating
mutton?' He said, 'If you wish, make ablution. If you do not, do not make
ablution.' The man asked 'Should we make ablution after eating camel meat?' He
said, 'Yes."' Al-Barra' ibn 'Aazib related that someone asked the Prophet
about praying in the dens of camels, and he said, "Do not pray therein,
for they are of the devils." He asked about the dens of sheep, and he said,
"Pray therein, for they are blessings. (Related by Ahmad, Abu Dawud and
Ibn Hibban. ) Ibn Khuzaimah said, "I know of no dispute over the
authenticity of this report." In summation, an-Nawawi can be quoted as
saying, "This opinion has the strongest proof, although the majority of
the scholars differ from it."
Hadith 1.284 Narrated by
Abu Salama
I asked 'Aisha "Did the Prophet
use to sleep while he was Junub?" She replied, "Yes, but he used to
perform ablution (before going to bed)."
Sahih Al-Bukhari Hadith
Hadith 1.286 Narrated by
Aisha
Hadith 1.286 Narrated by
Aisha
Whenever the Prophet intended to sleep
while he was Junub, he used to wash his private parts and perform ablution like
that for the prayer.
Hadith 1.248 Narrated by
Aisha
Whenever the
Prophet took a bath after Janaba he started by washing his hands and then
performed ablution like that for the
prayer. After that he would put his fingers in water and move the roots of his
hair with them, and then pour three handfuls of water over his head and then
pour water all over his body.
Fiqh-us-Sunnah
Fiqh 1.34a
Fiqh 1.34a
Praying two rak'ah after ablution:
Abu Hurairah
reported that the Messenger of Allah, upon whom be peace, said to Bilal,
"O Bilal, tell me what good deed you have done in Islam that I hear the
sound of your footsteps in Paradise ?"
Bilal said, "That after I purify myself during the day or night, I pray
with that purification as much as Allah has destined for me." (Related by
al-Bukhari and Muslim.) 'Uqbah ibn 'Aamr related that the Messenger of Allah,
upon whom be peace, said, "If one performs and perfects his ablution and
prays two rak'ah with his heart and face (completely on his prayer), Paradise becomes his." (Related by Muslim, Abu Dawud,
Ibn Majah and Ibn Khuzaimah in his Sahih.) Khumran, the client of 'Uthman,
added, "I saw 'Uthman call for water for ablution, pour it from the pot
onto his right hand and wash it three times. He then put his right hand into
the container, rinsed his mouth and nose and blew the water out. Then he washed
his face three times, followed by his arms up to the elbows. Then he washed his
feet three times and said 'I saw the Messenger of Allah, upon whom be peace,
make ablution like this.' And then he would say, 'Whoever makes ablution like
this and then prays two rak'ah without having any other concern on his mind,
all his past sins will be forgiven." (Related by al-Bukhari, Muslim and
others.) Other practices (protecting the eyes and wrinkles, removing any rings,
wiping the neck, and so on) have not been mentioned here as their narrations
are still questionable. But, one may follow them as part of general
cleanliness.
Hadith 426 Narrated by
Abdullah ibn Hanzalah ibn AbuAmir
Muhammad ibn
Yahya ibn Hibban reported: I said to Ubaydullah ibn Abdullah ibn Umar: From
where did Abdullah ibn Umar get (this habit of) performing ablution for each
prayer whether he needed an ablution or
not? He said: Asma bint Zayd ibn al-Khattab had reported that Abdullah ibn
Hanzalah ibn AbuAmir al-Ghasil had told her that Allah's Messenger (peace be
upon him) had been commanded to perform ablution for every prayer whether he
needed it or not. But when it proved to be hard for Allah's Messenger (peace be
upon him) he was commanded to use miswak for every prayer, and the (command) of
performing ablution (for every prayer) was set aside unless it was needed. He
(the narrator) said that Abdullah found in himself the power to do that, so he
did that (i.e. performed ablution) for every prayer, till he died.
Transmitted by
Ahmad.
Fiqh-us-Sunnah
Fiqh 1.2c
Fiqh 1.2c
Used water
This category
refers to water which drips from the person after he performs ablution or
ghusl. It is considered pure because it was pure before its use for ablution,
and there is no basis to think that it has lost its purity. This statement is
supported by the hadith of Rab'i bint Mu'wadh which describes the ablution of
the Messenger of Allah. She states, "He wiped his head with (the water)
remaining on his hands from his ablution." This hadith is related by Ahmad
and Abu Dawud. Abu Dawud's version is, "The Messenger of Allah, upon whom
be peace, wiped his head with the extra water that was in his hand." Abu
Hurairah also reported that the Messenger of Allah met him alone in the streets
of Madinah while he was in post-sex impurity. He therefore slipped away, made
ghusl and returned. The Messenger of Allah, upon whom be peace, asked him
"Where have you been, Abu Hurairah?" He answered, "I was in post-sex
impurity and did not want to sit with you while I was in that condition."
The Prophet replied, "Glory be to Allah. The believer does not become
impure." This is related by "the group."
his is based on
the rationale that since a believer never becomes impure, the water he uses for
purification also does not become impure. Thus, a pure object touching a pure
object cannot result in one's becoming impure. Ibn al-Mundhir said that it is
related that 'Ali, Ibn 'Umar, Abu Umamah, 'Ata, al-Hassan, Makhul and anNakha'i
said that if a person forgot to wipe his head while making ablution, it is
sufficient for him to wipe his head with any water remaining in his beard. Ibn
al-Mundhir stated that this proves that they took "used water" as
pure. This opinion comes from one of the narrations attributed to Malik and
ash-Shaf'i. Ibn Hazm ascribes it to Sufyan al-Thauri, Abu Thaur, and all
scholars of the Dhahiri school of thought.
Hadith 3.155 Narrated by
Humran
saw 'Uthman
performing ablution; he washed his hands thrice, rinsed his mouth and then
washed his nose, by putting water in it and then blowing it out, and washed his
face thrice, and then washed his right forearm up to the elbow thrice, and then
the left-forearm up to the elbow thrice, then smeared his head with water,
washed his right foot thrice, and then his left foot thrice and said, "I
saw Allah's Apostle performing ablution similar to my present ablution, and
then he said, 'Whoever performs ablution like my present ablution and then
offers two Rakat in which he does not think of worldly things, all his previous
sins will be forgiven.' "
Fiqh 1.42a
Before eating food touched by fire
Said Ibrahim ibn
'Abdullah ibn Qaridh, "I passed by Abu Hurairah while he was performing
ablution and he said, 'Do you know why I am making ablution? It is because I
ate some yoghurt dried over a fire, for I heard the Messenger of Allah say,
'Perform ablution before eating food touched by fire." (Related by Ahmad,
Muslim and "the four.")
'Aishah related
that the Prophet, upon whom be peace, said, "Perform ablution from
whatever touches fire." (Related by Ahmad, Muslim, an-Nasa'i and Ibn
Majah.) This order is one of preference as the following hadith makes clear:
'Amr ibn Umayyah adhDhamari said, "I saw the Messenger of Allah, upon whom
be peace, cutting a piece of a sheep's shoulder and eating it. He was then
called to prayer. He put the knife down, prayed, and did not perform another
ablution." (Related by al-Bukhari and Muslim.)
